Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13 The rites are described and the hymns given in a modern work called Katurvimsatitirthahkarén4m pga, a MS. of which belongs to the Deccan College. INTRODUCTION, hit with these Kalydvakas that the Lives of the Ginas are chiefly concerned, and this fact seems to prove that the custom of mentioning the Kalyazakas in the worship of the Tirthakaras is a very old one; for otherwise it would be impossible to conceive what could have induced an author to treat so largely of so barren a subject as has been done inthe Kalpa Sftra. But whatever may be the age of the several parts of the Kalpa Siatra, it is certain that this work has been held in high esteem by the Gainas for more than a thousand years. It therefore deserves a place in this collection of translations from the Sacred Books of the East. I could only have wished to make my translation more worthy of the place where it is to make its appearance; but if I have somewhat fallen short in my performance, I hope it will be accepted as an excuse that I had to translate into a language which is not my own, works of a literature which, notwithstanding all that has been done for it, still is all but virgin soil to us. HERMANN JACOBI. Munster, WESTPHALIA, June, 1884. Digitized by Google AKARANGA SOTRA. Digitized by Google AKARANGA SUTRA. FIRST BOOK. FIRST LECTURE? CALLED KNOWLEDGE OF THE WEAPON. First Lesson, O long-lived (Gambfsvamin‘)! I (Sudharman) have heard the following discourse from the venerable (Mah4vtra): (1) Here many do not remember whether they have descended in an eastern direction (when they were born in this world), or in a southern, or in a western, or in a northern direction, or in the direction from above, or in the direction from below, or in a direction intermediate (between the cardinal points), or in a direction intermediate between these (and the ? Suyakkhamdha, srutaskandha. ? Aegghayana, adhyayana. The first lecture is called satthapariana (sastra-parig#4), ‘knowledge of the weapon.’ Weapons ate divided into material weapon and weapon consisting in a state (bh4va). The latter is explained to be non-control (asamyama) or the wrong use of mind, speech, and body. Knowledge (parig#ia) is twofold: comprehension and renunciation. The subject of the first lecture is, therefore, the comprehension and renunciation of everything that hurts other beings. * Uddesaya, uddesaka. * Gambfsvamin was the disciple of Sudharman, one of the eleven chief disciples (gazadhara) of Mahavira. 4 [22] B 2 AKARANGA SOTRA.
2The subject of the first lecture is, therefore, the comprehension and renunciation of everything that hurts other beings. * Uddesaya, uddesaka. * Gambfsvamin was the disciple of Sudharman, one of the eleven chief disciples (gazadhara) of Mahavira. 4 [22] B 2 AKARANGA SOTRA. cardinal points). (2) Similarly, some do not know whether their soul is born again and again or not; nor what they were formerly, nor what they will become after having died and left this world. (3) Now this is what one should know, either by one’s own knowledge or through the instruction of the highest (i.e. a Tirthakara), or having heard it from others: that he descended in an eastern direction, or in any other direction (particularised above). Similarly, some know that their soul is born again and again, that it arrives in this or that direction, whatever direction that may be. (4) He believes in soul !, believes in the world 2, believes in reward’, believes in action (acknowledged to be our own doing in such judgments as these): ‘I did it;’ ‘I shall cause another to do it;’ ‘I shall allow another to do it*.” In the world, these are all the causes of sin®, which must be comprehended and renounced. (5) A man that does not comprehend and renounce the causes of sin, descends in a cardinal or intermediate direction, wanders to all cardinal or intermediate directions, is born again and again in manifold births, experiences all painful feelings. (6) About this the Revered One has taught 1 Le. in a permanent soul, different from the body. This is said against the Karvakas. 2 T.e. the plurality of souls, not in one all-soul, as the Ved4ntins. * Kamma (karma) is that which darkens our intellect, &c. Its result is the suffering condition of men, its cause is action (kiriy&, kriy4). ‘ The different tenses employed in these sentences imply, according to the commentators, the acknowledgment of the reality of time, as past, present, future. 5 Kamma-samframbha. Kamma has been explained above. Sam4rambha, a special action (kriya), is the engaging in something blamable (savady4nush/A4na). BOOK I, LECTURE I, LESSON 2. 3 the truth (comprehension and renunciation). For the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, all these causes of sin are at work, which are to be comprehended and renounced in this world. He who, in the world, comprehends and renounces these causes of sin, is called a rewardknowing sage (mui). Thus I say}. (7) SeconpD Lesson *. The (living) world is afflicted, miserable, difficult to instruct, and without discrimination. In this world full of pain, suffering by their different acts, see the benighted ones cause great pain. (1) See! there are beings individually embodied (in earth; not one all-soul). See! there are men who 1 These words (tti bemi) stand at the end of every lesson. The commentators supply them also for the beginning of each lesson.
3(1) See! there are beings individually embodied (in earth; not one all-soul). See! there are men who 1 These words (tti bemi) stand at the end of every lesson. The commentators supply them also for the beginning of each lesson. ® After the chief tenets of Gainism with regard to soul and actions have briefly been stated in the first lesson, the six remaining lessons of the first lecture treat of the actions which injure the six classes of lives or souls. The Gainas seem to have arrived at their concept of soul, not through the search after the Self, the selfexisting unchangeable principle in the ever-changing world of phenomena, but through the perception of life. For the most general Gaina term for soul is life (giva), which is identical with self (aya, dtman). There are numberless lives or souls, not only embodied in animals, men, gods, hell-beings (tasa, trasa), and plants (vaassaf, vanaspati), but also in the four elements—earth, water, fire, wind. Earth, &c., regarded as the abode of lives is called earth-body, &c. These bodies are only perceptible when an infinite number of them is united in one place. The earth-lives, &c., possess only one organ, that of feeling; they have undeveloped (avyakta)intellect and feelings (vedan&), but no limbs, &c. The doctrines about these elementary lives are laid down in Bhadrab4hu’s Niryukti of our Sfitra, and are commented upon in Stl4nka’s great commentary of it. They are very abstruse, and deal in the most minute distinctions, which baffle our comprehension. B2 4 AgARANGA SOTRA.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13 The rites are described and the hymns given in a modern work called Katurvimsatitirthahkarén4m pga, a MS. of which belongs to the Deccan College. INTRODUCTION, hit with these Kalydvakas that the Lives of the Ginas are chiefly concerned, and this fact seems to prove that the custom of mentioning the Kalyazakas in the worship of the Tirthakaras is a very old one; for otherwise it would be impossible to conceive what could have induced an author to treat so largely of so barren a subject as has been done inthe Kalpa Sftra. But whatever may be the age of the several parts of the Kalpa Siatra, it is certain that this work has been held in high esteem by the Gainas for more than a thousand years. It therefore deserves a place in this collection of translations from the Sacred Books of the East. I could only have wished to make my translation more worthy of the place where it is to make its appearance; but if I have somewhat fallen short in my performance, I hope it will be accepted as an excuse that I had to translate into a language which is not my own, works of a literature which, notwithstanding all that has been done for it, still is all but virgin soil to us. HERMANN JACOBI. Munster, WESTPHALIA, June, 1884. Digitized by Google AKARANGA SOTRA. Digitized by Google AKARANGA SUTRA. FIRST BOOK. FIRST LECTURE? CALLED KNOWLEDGE OF THE WEAPON. First Lesson, O long-lived (Gambfsvamin‘)! I (Sudharman) have heard the following discourse from the venerable (Mah4vtra): (1) Here many do not remember whether they have descended in an eastern direction (when they were born in this world), or in a southern, or in a western, or in a northern direction, or in the direction from above, or in the direction from below, or in a direction intermediate (between the cardinal points), or in a direction intermediate between these (and the ? Suyakkhamdha, srutaskandha. ? Aegghayana, adhyayana. The first lecture is called satthapariana (sastra-parig#4), ‘knowledge of the weapon.’ Weapons ate divided into material weapon and weapon consisting in a state (bh4va). The latter is explained to be non-control (asamyama) or the wrong use of mind, speech, and body. Knowledge (parig#ia) is twofold: comprehension and renunciation. The subject of the first lecture is, therefore, the comprehension and renunciation of everything that hurts other beings. * Uddesaya, uddesaka. * Gambfsvamin was the disciple of Sudharman, one of the eleven chief disciples (gazadhara) of Mahavira. 4 [22] B 2 AKARANGA SOTRA.
2The subject of the first lecture is, therefore, the comprehension and renunciation of everything that hurts other beings. * Uddesaya, uddesaka. * Gambfsvamin was the disciple of Sudharman, one of the eleven chief disciples (gazadhara) of Mahavira. 4 [22] B 2 AKARANGA SOTRA. cardinal points). (2) Similarly, some do not know whether their soul is born again and again or not; nor what they were formerly, nor what they will become after having died and left this world. (3) Now this is what one should know, either by one’s own knowledge or through the instruction of the highest (i.e. a Tirthakara), or having heard it from others: that he descended in an eastern direction, or in any other direction (particularised above). Similarly, some know that their soul is born again and again, that it arrives in this or that direction, whatever direction that may be. (4) He believes in soul !, believes in the world 2, believes in reward’, believes in action (acknowledged to be our own doing in such judgments as these): ‘I did it;’ ‘I shall cause another to do it;’ ‘I shall allow another to do it*.” In the world, these are all the causes of sin®, which must be comprehended and renounced. (5) A man that does not comprehend and renounce the causes of sin, descends in a cardinal or intermediate direction, wanders to all cardinal or intermediate directions, is born again and again in manifold births, experiences all painful feelings. (6) About this the Revered One has taught 1 Le. in a permanent soul, different from the body. This is said against the Karvakas. 2 T.e. the plurality of souls, not in one all-soul, as the Ved4ntins. * Kamma (karma) is that which darkens our intellect, &c. Its result is the suffering condition of men, its cause is action (kiriy&, kriy4). ‘ The different tenses employed in these sentences imply, according to the commentators, the acknowledgment of the reality of time, as past, present, future. 5 Kamma-samframbha. Kamma has been explained above. Sam4rambha, a special action (kriya), is the engaging in something blamable (savady4nush/A4na). BOOK I, LECTURE I, LESSON 2. 3 the truth (comprehension and renunciation). For the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, all these causes of sin are at work, which are to be comprehended and renounced in this world. He who, in the world, comprehends and renounces these causes of sin, is called a rewardknowing sage (mui). Thus I say}. (7) SeconpD Lesson *. The (living) world is afflicted, miserable, difficult to instruct, and without discrimination. In this world full of pain, suffering by their different acts, see the benighted ones cause great pain. (1) See! there are beings individually embodied (in earth; not one all-soul). See! there are men who 1 These words (tti bemi) stand at the end of every lesson. The commentators supply them also for the beginning of each lesson.
3(1) See! there are beings individually embodied (in earth; not one all-soul). See! there are men who 1 These words (tti bemi) stand at the end of every lesson. The commentators supply them also for the beginning of each lesson. ® After the chief tenets of Gainism with regard to soul and actions have briefly been stated in the first lesson, the six remaining lessons of the first lecture treat of the actions which injure the six classes of lives or souls. The Gainas seem to have arrived at their concept of soul, not through the search after the Self, the selfexisting unchangeable principle in the ever-changing world of phenomena, but through the perception of life. For the most general Gaina term for soul is life (giva), which is identical with self (aya, dtman). There are numberless lives or souls, not only embodied in animals, men, gods, hell-beings (tasa, trasa), and plants (vaassaf, vanaspati), but also in the four elements—earth, water, fire, wind. Earth, &c., regarded as the abode of lives is called earth-body, &c. These bodies are only perceptible when an infinite number of them is united in one place. The earth-lives, &c., possess only one organ, that of feeling; they have undeveloped (avyakta)intellect and feelings (vedan&), but no limbs, &c. The doctrines about these elementary lives are laid down in Bhadrab4hu’s Niryukti of our Sfitra, and are commented upon in Stl4nka’s great commentary of it. They are very abstruse, and deal in the most minute distinctions, which baffle our comprehension. B2 4 AgARANGA SOTRA.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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